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→Tantra Yukti
The word ''yukti'' means planning. So the word ''tantra yukti'' means the planning of compilation of treatise and treatment in scientific way. In the etiology, cinical features and management of diseases the application of tantra yukti is seen very frequently. For example, in the management of prameha the application of vikalp tantra yukti is seen in context of udaka pana/medicated water of different ingredients (Ch.Chi.6/46) Similarly in the compilation of any treatise one word has been used in different context like prayojana, adhikarana and uhya etc. A compilation of any knowledge after its experience is very important for its preservation and future generation. “Vidhina pathan” (systematic studies) as mentioned in this chapter, reflect the importance of tantra yuktis, as the procedure of study described in Vimana Sthana of Charaka Samhita (8/ 7).
The word ''yukti'' means planning. So the word ''tantra yukti'' means the planning of compilation of treatise and treatment in scientific way. In the etiology, cinical features and management of diseases the application of tantra yukti is seen very frequently. For example, in the management of prameha the application of vikalp tantra yukti is seen in context of udaka pana/medicated water of different ingredients (Ch.Chi.6/46) Similarly in the compilation of any treatise one word has been used in different context like prayojana, adhikarana and uhya etc. A compilation of any knowledge after its experience is very important for its preservation and future generation. “Vidhina pathan” (systematic studies) as mentioned in this chapter, reflect the importance of tantra yuktis, as the procedure of study described in Vimana Sthana of Charaka Samhita (8/ 7).
There are two aim of these Tantra Yuktis, mentioned in Sushruta Samhita.
There are two aim of these Tantra Yuktis, mentioned in Sushruta Samhita:
#Vakya yojana- Planing of construction/formation of sentences in scientific way logically so that the meaning should be clear.
#Arthayojana- The way of compilation of any treatise to make the meaning of words clear, or the specific meaning of the words.
The importance and application of tantra yukti is mentioned as prabodhana (knowledge) and prakashana (making clear or manifest) in Charaka Samhita. Sushruta said that having the knowledge of a single subject one can not become expert, even his own discipline requires a multi disciplinary knowledge for holistic approach as of Ayurveda. Charaka has expressed this view in context of tantra yuktis that without knowing the same one can not understand his own subject as wellas others.
The importance and application of tantra yukti is mentioned as prabodhana (knowledge) and prakashana (making clear or manifest) in Charaka Samhita. Sushruta said that having the knowledge of a single subject one can not become expert, even his own discipline requires a multi disciplinary knowledge for holistic approach as of Ayurveda. Charaka has expressed this view in context of tantra yuktis that without knowing the same one can not understand his own subject as wellas others.
At the same time there is controversial remark is given after naming the thirty six tantra yuktis that the detail description will be geven in uttar tantra, practically which is not present in the available text today. Over this issue Dr. Richa Vishvakarma has thrown some light by her small effort and concluded that-
At the same time there is controversial remark is given after naming the thirty six tantra yuktis that the detail description will be geven in uttar tantra, practically which is not present in the available text today. Over this issue Dr. Richa Vishvakarma has thrown some light by her small effort and concluded that-
In the present scenario, the available editions of Charaka Samhita contain eight Sthanas only. Charaka Samhita does not contain Uttara-Tantra like Sushruta Samhita and Samhitas of Vagbhata. On contrary the twelfth chapter of Siddhi Sthana Charaka has mentioned about Uttara Tantra of Charaka Samhita. So it is essential to emphasize on this issue, which was not explained in length by commentators of Charaka Samhita . Many controversies raised on the existence and recognition of uttara-tantra of Charaka Samhita. On the other hand, some scholars who belong to a later period have mentioned certain references in their work, which are claimed to be from uttara tantra of Chraka Samhita. After a thorough study and scanning of available literature, it is concluded that Charaka uttar tantra was existing up to the time of Nishchalakara (13th century AD.). Nishchalakara has quoted a number of references in Ratnaprabha, which are from uttar tantra of Charaka Samhita. Furthermore, there is a need to discuss about existence of uttara tantra of Charaka Samhita by further more detailed study and scanning of literatures of Ayurveda and allied literatures[2]
In the present scenario, the available editions of Charaka Samhita contain eight Sthanas only. Charaka Samhita does not contain Uttara-Tantra like Sushruta Samhita and Samhitas of Vagbhata. On contrary the twelfth chapter of Siddhi Sthana Charaka has mentioned about Uttara Tantra of Charaka Samhita. So it is essential to emphasize on this issue, which was not explained in length by commentators of Charaka Samhita . Many controversies raised on the existence and recognition of uttara-tantra of Charaka Samhita. On the other hand, some scholars who belong to a later period have mentioned certain references in their work, which are claimed to be from uttara tantra of Chraka Samhita. After a thorough study and scanning of available literature, it is concluded that Charaka uttar tantra was existing up to the time of Nishchalakara (13th century AD.). Nishchalakara has quoted a number of references in Ratnaprabha, which are from uttar tantra of Charaka Samhita. Furthermore, there is a need to discuss about existence of uttara tantra of Charaka Samhita by further more detailed study and scanning of literatures of Ayurveda and allied literatures[2]
Tantrayukti (Canons of exposition of texts):
Meemansa (name of a philosophy trend), Nyaya (name of a philosophy trend) and vyakarana ( grammar) are used for proper interpretation of Vedas,. Commentator Dalhana in Sushruta samhita (Su.4.7) said that a vaidya should have knowledge of Saankhya, Jyotish Shastra and Vaisheshika etc. Being part of Vaidic literature, Meemansa, Nyaya and Vyakarana are most useful for proper interpretation of Ayurveda also. But Ayurveda has developed its own unique methodology for proper interpretation, termed as Tantrayukti in which certain important points from these Darshana or other sciences are already incorporated. Tantra here means Shastra, i.e. guiding principles of Ayurveda. Yukti is a methodology in which multiple observations are correlated, to understand appropriate meaning. Understanding Tantrayukti is very much important, for proper understanding of Ayurveda. Following are important sources to understand Tantrayukti.
==== ''Tantrayukti'' (Canons of exposition of texts) ====
Meemansa (name of a philosophy trend), Nyaya (name of a philosophy trend) and vyakarana ( grammar) are used for proper interpretation of Vedas,. Commentator Dalhana in Sushruta samhita (Su.4.7) said that a vaidya should have knowledge of Saankhya, Jyotish Shastra and Vaisheshika etc. Being part of Vaidic literature, Meemansa, Nyaya and Vyakarana are most useful for proper interpretation of Ayurveda also. But Ayurveda has developed its own unique methodology for proper interpretation, termed as Tantrayukti in which certain important points from these Darshana or other sciences are already incorporated.
Tantra here means Shastra, i.e. guiding principles of Ayurveda. Yukti is a methodology in which multiple observations are correlated, to understand appropriate meaning. Understanding Tantrayukti is very much important, for proper understanding of Ayurveda. Following are important sources to understand Tantrayukti:
#Charaka samhita Siddhi sthana 12th chapter with commentaries
#Sushruta samhita Uttara tantra 65th chapter with commentaries
#Ashtanga sangraha Uttara tantra 50th chapter with commentaries
#Tantrayukti Vichara by Neelamegha Vaidya
#Kautileeya Arthashastra 15
#Other allied Shastras like Nyaya, Meemansa, Vyakarana etc.
Tantrayukti are important because of following benefits-
#शास्त्राधिगमः।(सुगृहीतं शास्त्रं रक्षति, दुर्गृहीतं क्षिणोति) (Ch.Si.12/48,49)Shastradhigama : proper understanding of Ayurveda. Because only proper understanding helps for maintenance of health and curing diseases. Improper knowledge may be harmful.
#प्रबोधनम्- अम्बुजवनस्यार्कः। (Ch.Si..12/46, Su.U.65/7) Prabodhanam Ambujavanasyarka: Just like the lotus blooms, in sunlight, with Tantrayukti, the meaning of Ayurvedic texts is elaborated.
Thirty Six Tantrayukti :
#प्रकाशनम्- प्रदीपो वेश्मनो। (Ch.Si. 12/46, Su.U. 65/7) Prakashanam Padeepo Veshmano: Just like a light removes darkness in the house, with Tantrayukti, meaning of difficult topics becomes lucid.
1. Adhikarana (Topic of discourse):
#अनुक्तार्थज्ञानम्। (Su.U..65/6) Anuktartha Jnanartham: Tantrayukti enables to understand even the unsaid hidden meanings.
#आशु अन्यशास्त्रप्रबोधनम्। (Ch.Si.12/47) Aashu anyashatraprabodhanam: By knowing Tantrayukti, not only Ayurveda, but one becomes capable of understanding other allied sciences also.
#स्ववाक्यसिद्ध्यर्थम्। (Su.U..65/5) Swavakya siddhyartham:The meanings drawn with help of Tantrayukti, justifies ones statements in a scientific discourse.
#असद्वादिवाक्यप्रतिषेधनम्। (Su.U. 65/5) Asadvadi Vakya patishedham: In a scientific discourse, statements of those who are misinterpreting texts, can be refuted with the help of Tantrayukti.
==== Thirty Six Tantrayukti ====
===== 1. Adhikarana (Topic of discourse) =====
Adhikarana is the topic of discourse. e.g. specific information on rasa and dosha, like rasaprabhava and dosha is the adhikarana in the first chapter of Vimanasthana.
Adhikarana is the topic of discourse. e.g. specific information on rasa and dosha, like rasaprabhava and dosha is the adhikarana in the first chapter of Vimanasthana.
In a Adhyaya(chapter), there may be multiple adhikarana. The meaning of the words or statements, is to be understood based on the adhikarana in which they are used. Therefore, knowing adhikarana, is important. Even the modes of action of medicines can be understood as per the aadhikarana. E.g. In Chikitsasthana 8th chapter, Under Rajayakshma Chikitsa, there are multiple adhikarana. Sitopaladi choorna is used in kasa adhikara, while talisadi choorna is used in arochaka adhikara. This enables us to understand the peculiarities of the actions of both these formulations.
In a Adhyaya(chapter), there may be multiple adhikarana. The meaning of the words or statements, is to be understood based on the adhikarana in which they are used. Therefore, knowing adhikarana, is important. Even the modes of action of medicines can be understood as per the aadhikarana. E.g. In Chikitsasthana 8th chapter, Under Rajayakshma Chikitsa, there are multiple adhikarana. Sitopaladi choorna is used in kasa adhikara, while talisadi choorna is used in arochaka adhikara. This enables us to understand the peculiarities of the actions of both these formulations.
2. Yoga (Arrangement):
===== 2. Yoga (Arrangement) =====
Various terms placed at different places are arranged to draw appropriate meaning. E.g .Five step methodology --i.e. Pratijna (Proposition- hypothesis), Hetu (Reasoning, evidences for support, testimony), Drishtanta (examples), Upanaya (analogy) and Nigamana (deduction) is used to explain the relation between Matrija (mother engendered), Pitrija (father engendered) etc. factors which altogether lead to formation of the embryo.
Various terms placed at different places are arranged to draw appropriate meaning. E.g .Five step methodology --i.e. Pratijna (Proposition- hypothesis), Hetu (Reasoning, evidences for support, testimony), Drishtanta (examples), Upanaya (analogy) and Nigamana (deduction) is used to explain the relation between Matrija (mother engendered), Pitrija (father engendered) etc. factors which altogether lead to formation of the embryo.
3. Hetvartha (Extension of concepts):
===== 3. Hetvartha (Extension of concepts) =====
It illustrates the condition of invisible things by visible and known examples. The concepts introduced in certain initial chapters of Samhita, are extended and applied to later contexts, for getting appropriate meaning and applications like clinical applications. E.g. In Charaka Su.12/5, a concept is explained, that continuous use of food or medicines leads to augmentation of body constituents homologous to it. This concept is further applied in various contexts like Ch.Sha.6.9. This concept is then applied in Chikitsasthana.
It illustrates the condition of invisible things by visible and known examples. The concepts introduced in certain initial chapters of Samhita, are extended and applied to later contexts, for getting appropriate meaning and applications like clinical applications. E.g. In Charaka Su.12/5, a concept is explained, that continuous use of food or medicines leads to augmentation of body constituents homologous to it. This concept is further applied in various contexts like Ch.Sha.6.9. This concept is then applied in Chikitsasthana.
4. Padartha (Import of words):
===== 4. Padartha (Import of words) =====
It means that, when a word having two or more senses is used, then that meaning alone has to be accepted which suits the previous and later contexts. Here various words are aligned together, to draw appropriate meaning. The meaning here, is according to the context. The individual words, here may have different meaning in some other context, but when combined together in this context, they provide a specific meaning, which is the technical meaning, in the present context. e.g. Svabhavoparamavada described in Su.16. Svabhava- Uparama-Vada all these words are having different meanings in other contexts. But when joined together, in this context , it means a proposed theory, which suggests that for the formation and manifestation of any objects certain causative factors are responsible, but for their destruction and annihilation, no other cause is required, because, it is nature of anything which is produced to get destroyed.
It means that, when a word having two or more senses is used, then that meaning alone has to be accepted which suits the previous and later contexts. Here various words are aligned together, to draw appropriate meaning. The meaning here, is according to the context. The individual words, here may have different meaning in some other context, but when combined together in this context, they provide a specific meaning, which is the technical meaning, in the present context. e.g. Svabhavoparamavada described in Su.16. Svabhava- Uparama-Vada all these words are having different meanings in other contexts. But when joined together, in this context , it means a proposed theory, which suggests that for the formation and manifestation of any objects certain causative factors are responsible, but for their destruction and annihilation, no other cause is required, because, it is nature of anything which is produced to get destroyed.
5. Pradesha (Partial adumbration):
===== 5. Pradesha (Partial adumbration) =====
When the information on a particular subject is vast, it’s not possible to provide all the details. In such conditions, small part is described in such a way, that it acts as an example for readers, to guide about further details which can’t be furnished. E.g. after providing guidelines about preparation of medicinal formulations in Ch.Su.4.,Ch.Ka.12 etc. places, 600 formulations are described in Kalpasthana. It is explained that these provide guidelines. If one understands these guidelines, one can prepare millions of such formulations.
When the information on a particular subject is vast, it’s not possible to provide all the details. In such conditions, small part is described in such a way, that it acts as an example for readers, to guide about further details which can’t be furnished. E.g. after providing guidelines about preparation of medicinal formulations in Ch.Su.4.,Ch.Ka.12 etc. places, 600 formulations are described in Kalpasthana. It is explained that these provide guidelines. If one understands these guidelines, one can prepare millions of such formulations.
6. Uddesha (Concise statement):
===== 6. Uddesha (Concise statement) =====
Uddesha is the method of briefly touching a subject without going in detail. Thus, when one says “disease” (shalya), it means both internal and external diseases without any kind of specification. Uddesha is a concise statement like Ch.Su.1.24 mentions that Lord Indra explained Ayurveda to Sage Bharadvaja with trifold methodology i.e. Hetu (Causes), Linga (symptoms and signs) and Aushadha (treatment modalities). This is further described in the whole text, in relation to health and diseases. E.g. causes of (factors leading to) health, and causes of diseases, and so on.
Uddesha is the method of briefly touching a subject without going in detail. Thus, when one says “disease” (shalya), it means both internal and external diseases without any kind of specification. Uddesha is a concise statement like Ch.Su.1.24 mentions that Lord Indra explained Ayurveda to Sage Bharadvaja with trifold methodology i.e. Hetu (Causes), Linga (symptoms and signs) and Aushadha (treatment modalities). This is further described in the whole text, in relation to health and diseases. E.g. causes of (factors leading to) health, and causes of diseases, and so on.
7. Nirdesha (Amplification):
===== 7. Nirdesha (Amplification) =====
It is the method of describing thing in detail. E.g. In Sutrasthana 1st chapter three Doshas pertaining to the body are mentioned as Vayu, Pitta and Kapha. This is like Uddesha. Now further details about these Doshas like their properties, their functions, causes for their vitiation and treatment for them are described further in the Sutrasthana 1st chapter and also in Su.12, 20, Vimanasthana 6th chapter etc. this is Nirdesha.
It is the method of describing thing in detail. E.g. In Sutrasthana 1st chapter three Doshas pertaining to the body are mentioned as Vayu, Pitta and Kapha. This is like Uddesha. Now further details about these Doshas like their properties, their functions, causes for their vitiation and treatment for them are described further in the Sutrasthana 1st chapter and also in Su.12, 20, Vimanasthana 6th chapter etc. this is Nirdesha.
8. Vakyashesha (Supply of ellipsis):
===== 8. Vakyashesha (Supply of ellipsis) =====
It consists in supplying an idea suggested by the context, but not expressly mentioned. Here authors of ancient texts(Samhita), don’t mention certain words in a statement, to keep the text concise. However such words can be easily understood, and are necessary for drawing correct meaning of the statement. E.g. Ch.Su.16.28 states that for utpatti (formation, manifestation) of objects causative factors (are necessary), but not for their nirodha (cessation, annihilation). In this statement, the words in the bracket-‘are necessary’ – are not directly mentioned, but can be understood and are necessary.
It consists in supplying an idea suggested by the context, but not expressly mentioned. Here authors of ancient texts(Samhita), don’t mention certain words in a statement, to keep the text concise. However such words can be easily understood, and are necessary for drawing correct meaning of the statement. E.g. Ch.Su.16.28 states that for utpatti (formation, manifestation) of objects causative factors (are necessary), but not for their nirodha (cessation, annihilation). In this statement, the words in the bracket-‘are necessary’ – are not directly mentioned, but can be understood and are necessary.
9. Prayojana (Purpose):
===== 9. Prayojana (Purpose) =====
It is the purpose for which a description is given or for which a doer initiates his actions. E.g. to produce dhatusamya (balanced state of all body constituents) is mentioned as the prayojana (purpose for promulgation) of Ayurveda.
It is the purpose for which a description is given or for which a doer initiates his actions. E.g. to produce dhatusamya (balanced state of all body constituents) is mentioned as the prayojana (purpose for promulgation) of Ayurveda.
10. Upadesha (Authoritative instruction):
===== 10. Upadesha (Authoritative instruction) =====
It is the method of giving general instruction. These are important guidelines by the ancient sages, which are otherwise difficult to understand for a layman. It explains what exactly should be done in a given condition, while treating a patient, or for maintenance and promotion of health. It explains what to do, how to do and in which order to be done. E.g. Ch.Su.13.99 explains that swedana should be always preceded by snehana. Such advice comes from vast knowledge, experience and wisdom of the sages. Thus this is practically very important.
It is the method of giving general instruction. These are important guidelines by the ancient sages, which are otherwise difficult to understand for a layman. It explains what exactly should be done in a given condition, while treating a patient, or for maintenance and promotion of health. It explains what to do, how to do and in which order to be done. E.g. Ch.Su.13.99 explains that swedana should be always preceded by snehana. Such advice comes from vast knowledge, experience and wisdom of the sages. Thus this is practically very important.
11. Apadesha ( Adducement of reason):
===== 11. Apadesha ( Adducement of reason) =====
It is the method of showing the reasons of things. After stating a certain fact, here reasoning is provided. E.g. Ch.Vi.3rd chapter, while describing epidemics, it is stated that factors like wind, water and the land are gradually more and more influential. The reasoning is further provided, that these factors are more and more difficult to avoid. Somehow a person can hide at the residence to avoid exposure to polluted abnormal wind, but avoiding water will be even more difficult, because although polluted, the water sources may be finite and limited.
It is the method of showing the reasons of things. After stating a certain fact, here reasoning is provided. E.g. Ch.Vi.3rd chapter, while describing epidemics, it is stated that factors like wind, water and the land are gradually more and more influential. The reasoning is further provided, that these factors are more and more difficult to avoid. Somehow a person can hide at the residence to avoid exposure to polluted abnormal wind, but avoiding water will be even more difficult, because although polluted, the water sources may be finite and limited.
12. Atidesha (Indication):
===== 12. Atidesha (Indication) =====
Is that of anticipating a future event from a present indication or prognostication. Thus, from the fact of increasing and uprising of vata in a man’s system may predict that he will have specific bowel disease(udavarta).
Is that of anticipating a future event from a present indication or prognostication. Thus, from the fact of increasing and uprising of vata in a man’s system may predict that he will have specific bowel disease(udavarta).
13. Arthapatti (Implication):
===== 13. Arthapatti (Implication) =====
It is that which is understood, by implication, though not directly mentioned, is called arthapatti. E.g. it is advised that eating curds during night should be avoided. By implication of this, it is understood that eating curds in daytime won’t harm health.
It is that which is understood, by implication, though not directly mentioned, is called arthapatti. E.g. it is advised that eating curds during night should be avoided. By implication of this, it is understood that eating curds in daytime won’t harm health.
14. Nirnaya (Decision):
===== 14. Nirnaya (Decision) =====
Is the decision taken after a scientific discussion, taking into consideration both sides of the arguments. E.g. in the Ch.Su.10th chapter, there is a discussion between Lord Atreya and the sage Maitreya over the significance of the quadruple (consisting of the physician, attendants and nursing staff, medicines and the patient. The argument of Maitreya, that these four factors don’t have any significant role in the disease cure, is refuted by Lord Atreya and their role is proven. The concluding statement of Lord Atreya, that these four factors when endowed with good qualities, are significant for the treatment, is called as Nirnaya.
Is the decision taken after a scientific discussion, taking into consideration both sides of the arguments. E.g. in the Ch.Su.10th chapter, there is a discussion between Lord Atreya and the sage Maitreya over the significance of the quadruple (consisting of the physician, attendants and nursing staff, medicines and the patient. The argument of Maitreya, that these four factors don’t have any significant role in the disease cure, is refuted by Lord Atreya and their role is proven. The concluding statement of Lord Atreya, that these four factors when endowed with good qualities, are significant for the treatment, is called as Nirnaya.
15. Prasanga (Restatement):
===== 15. Prasanga (Restatement) =====
It is a virtue by which allusion is made to things repeatedly described in other chapter. Here since it is necessary, to quote certain facts, for proper understanding in other contexts also. So this is not mere repetition. E.g. As per Charakasamhita, only sama prakriti (balanced state of all three doshas) is Prakriti, and Vatala (Vata dominant) etc. Prakriti (specific body constitution with predominance of one or two doshas) are termed as in fact vikriti (imbalance, abnormality). Therefore, the treatment for them is described in Ch.Su.7.41. Again in Ch.Vi.6.14-18 since in that context also it was needed, treatment for vatala etc. is again described.
It is a virtue by which allusion is made to things repeatedly described in other chapter. Here since it is necessary, to quote certain facts, for proper understanding in other contexts also. So this is not mere repetition. E.g. As per Charakasamhita, only sama prakriti (balanced state of all three doshas) is Prakriti, and Vatala (Vata dominant) etc. Prakriti (specific body constitution with predominance of one or two doshas) are termed as in fact vikriti (imbalance, abnormality). Therefore, the treatment for them is described in Ch.Su.7.41. Again in Ch.Vi.6.14-18 since in that context also it was needed, treatment for vatala etc. is again described.
16. Ekanta (Categorical statement):
===== 16. Ekanta (Categorical statement) =====
It allows of affirming a specific action of things unexceptionably e.g. Madanaphala fruit induces vomiting i.e. under all circumstances. Here there is no scope for difference of opinion and arguments; as such things are true in any circumstances.
It allows of affirming a specific action of things unexceptionably e.g. Madanaphala fruit induces vomiting i.e. under all circumstances. Here there is no scope for difference of opinion and arguments; as such things are true in any circumstances.
17. Anekanta (Compromising statement):
===== 17. Anekanta (Compromising statement) =====
It is the virtue of which one understands that different opinions prevail on a particular subject. E.g. in Ch.Su.25.1-25, various opinions about the principles from Purusha (living being or a human being) is originated are quoted. None of them is absolutely wrong. But none of these factors are capable of originating Purusha, alone or independently. So none of these opinions, can be accepted as complete truth. Therefore in verse number 26-29, Lord Atreya concluded, that a Purusha originates from all these factors, collectively. If one would adhere to unilateral view, he wouldn’t be able to know the complete truth ever. This is called as Anekanta.
It is the virtue of which one understands that different opinions prevail on a particular subject. E.g. in Ch.Su.25.1-25, various opinions about the principles from Purusha (living being or a human being) is originated are quoted. None of them is absolutely wrong. But none of these factors are capable of originating Purusha, alone or independently. So none of these opinions, can be accepted as complete truth. Therefore in verse number 26-29, Lord Atreya concluded, that a Purusha originates from all these factors, collectively. If one would adhere to unilateral view, he wouldn’t be able to know the complete truth ever. This is called as Anekanta.
18. Apavarga (Exception):
===== 18. Apavarga (Exception) =====
It consists in allowing exceptions to general directions. E.g. in Ch.Su.8.20. As a general rule, stale food should not be used, it’s not healthy. But fruits, dried meat, dried vegetables etc. are the exceptions to this general rule.
It consists in allowing exceptions to general directions. E.g. in Ch.Su.8.20. As a general rule, stale food should not be used, it’s not healthy. But fruits, dried meat, dried vegetables etc. are the exceptions to this general rule.
19. Viparyaya (Assertion to contrary):
===== 19. Viparyaya (Assertion to contrary) =====
It is that by virtue of which from a positive or a negative assertion, its contrary is also asserted. E.g. In Ch.Su.1.66, it is mentioned, that foods or medicines having madhura (sweet), amla (sour), and lavana (salty, saline) tastes, subdue vata. This also implies, that the opposite of them i.e. katu (pungent), tikta (bitter) and kashaya (astringent), provoke it.
It is that by virtue of which from a positive or a negative assertion, its contrary is also asserted. E.g. In Ch.Su.1.66, it is mentioned, that foods or medicines having madhura (sweet), amla (sour), and lavana (salty, saline) tastes, subdue vata. This also implies, that the opposite of them i.e. katu (pungent), tikta (bitter) and kashaya (astringent), provoke it.
20. Purvapaksha (Objection):
20. Purvapaksha (Objection):